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All Journal Kalimah Jurnal Studi Agama dan Pemikiran Islam Tasfiyah TSAQAFAH An Nadwah AL-HIKMAH : Jurnal Theosofi dan Peradaban Islam The Journal of Society and Media Studia Sosia Religia: Jurnal Studi Agama-Agama YASIN: Jurnal Pendidikan dan Sosial Budaya AHKAM : Jurnal Hukum Islam dan Humaniora Tashdiq: Jurnal Kajian Agama dan Dakwah
Ryandi, Ryandi
Universitas Islam Negeri Sumatera Utara
Religion Humanities Economics, Econometrics & Finance Education Environmental Science Languange, Linguistic, Communication & Media Law, Crime, Criminology & Criminal Justice Social Sciences Other

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PESANTREN RELIGIOUS PARADIGM: AQEEDAH, PLURALITY, AND JIHAD Arifinsyah, Arifinsyah; Ryandi, Ryandi; Manshuruddin, Manshuruddin
The Journal of Society and Media Vol 3, No 2 (2019): Social Conflict in Society and Media
Publisher : Department of Social Science, Faculty of Social Science &Law, Universitas Negeri Surabaya

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.26740/jsm.v3n2.p278-298

Abstract

The purpose of this study is to describe analytically pesantren religious paradigm in North Sumatera, by tracing their teaching of Aqeedah, plurality, and jihad. The study focuses on two pesantren which are considered as the largest pesantren, they are MusthafawiyahPurbabaruMandailing Natal and RaudhahHasanah Medan. Quantitatively, both pesantren have more than 1000 entries, which come from various regions of Sumatera, and even outside it. The former was the oldest traditional (salafiyah) pesantren in North Sumatera while the latter was one of the earliest pesantren in which the system refers to the modernity of Pondok Modern Darussalam Gontor. The method is qualitative research. Interview, observation, and document analysis were used to collect data. This study has found that two pesantren educated their students with moderate values. It can be seen from: First, their Aqeedah teaching mostly refers to the theological school of Asy?ari and Maturity. These two schools of theology are considered as a moderate school by contemporary moslem scholars, and as majority school of ummah in Indonesia. Second, plurality according to them is a necessity. Moslem has to seek for peaceful co-existence and mutual tolerance between the people of different religions and cultures. Third, the term jihad to them is not only in a physical war but also in intellectual, against lust and doing creative work in society.
Pesantren Religious Paradigm: Aqeedah, Plurality, and Jihad Arifinsyah, Arifinsyah; Ryandi, Ryandi; Manshuruddin, Manshuruddin
The Journal of Society and Media Vol 3, No 2 (2019): Social Conflict in Society and Media
Publisher : Department of Social Science, Faculty of Social Science &Law, Universitas Negeri Surabaya

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.26740/jsm.v3n2.p278-298

Abstract

The purpose of this study is to describe analytically pesantren religious paradigm in North Sumatera, by tracing their teaching of Aqeedah, plurality, and jihad. The study focuses on two pesantren which are considered as the largest pesantren, they are MusthafawiyahPurbabaruMandailing Natal and RaudhahHasanah Medan. Quantitatively, both pesantren have more than 1000 entries, which come from various regions of Sumatera, and even outside it. The former was the oldest traditional (salafiyah) pesantren in North Sumatera while the latter was one of the earliest pesantren in which the system refers to the modernity of Pondok Modern Darussalam Gontor. The method is qualitative research. Interview, observation, and document analysis were used to collect data. This study has found that two pesantren educated their students with moderate values. It can be seen from: First, their Aqeedah teaching mostly refers to the theological school of Asy’ari and Maturity. These two schools of theology are considered as a moderate school by contemporary moslem scholars, and as majority school of ummah in Indonesia. Second, plurality according to them is a necessity. Moslem has to seek for peaceful co-existence and mutual tolerance between the people of different religions and cultures. Third, the term jihad to them is not only in a physical war but also in intellectual, against lust and doing creative work in society.
Telaah Islamisasi Pengetahuan (Islamization of Knowledge) Syed Naquib al-Attas Ryandi Ryandi
An Nadwah Vol 27, No 2 (2021): Juli - Desember
Publisher : Fakultas Dakwah dan Komunikasi UIN Sumatera Utara Medan

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.37064/nadwah.v27i2.10983

Abstract

Penelusuran lebih jauh konsep Islamisasi Pengetahuan (Islamization of Knowledge) Syed Naquib al-Attas dari aspek kerangka filosofisnya, makna esensialnya dan metodologinya.Al-Attas mendasari setiap pemikirannya dari metafisika Islam yang merupakan sintesa dari pemikiran teolog Muslim (mutakallim), filosof dan sufi.Ta’rif islamisasi pengetahuan al-Attas merujuk pada idenya tentang Islamisasi sebagai respon terhadap sekularisasi atau westernisasi. Bagi al-Attas Islamisasi adalah “the liberation of man first from magical, mythological, anismistic, national-cultural tradition and then from secular control over his reason and his language”.Lebih jauh al-Attas menjelaskan bahwa islamisasi pengetahuan adalah “the deliverance of knowledge from its interpretations based on secular ideology; and from meanings and expression of the secular”.al-Attas menggunakan metode integral (tawhidic) dalam menilai Islamisasi pengetahuan yaknu integrasi antara metode empiris dan rasional, serta metode deduktif dan induktif.Al-Attas secara eksplisit kemudian menunjukkan konsep-konsep kunci Islam tersebut mencakup konsep manusia (insan), agama (din), pengetahuan (‘ilm dan ma’rifah), kebijaksanaan (hikmah), keadilan (‘adl), etika (‘amal-adab), dan juga konsep universitas (kulliyah jami’ah). Keseluruhan konsep-konsep tersebut dapat dihubungan dengan konsep tawhid, shari’ah, sirah, sunnah dan tarikh.Dalam pendefinisiannya, al-Attas mengartikan Islamisasi pengetahuan sebagai pengisoliran konsep-konsep kunci Barat dalam sebuah cabang ilmu yang kemudian digantikan dengan konsep-konsep kunci Islam. Pada intinya islamisasi tersebut adalah upaya pengarahan manusia kepada nilai-nilai Islam yang berlandaskan kebenaran wahyu, yang selama ini tidak dimasukkan dalam konsep pengetahuan Barat kontemporer.
ISLAM NUSANTARA (DESKRIPTIF-ANALITIS) Ryandi Ryandi
Studia Sosia Religia Vol 2, No 1 (2019)
Publisher : UIN Sumatera Utara Medan

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.51900/ssr.v2i1.6464

Abstract

ISLAM NUSANTARA(DESKRIPTIF-ANALITIS) RyandiUniversitas Islam Negeri Sumatera Utara (UINSU) Medanryanasofee@gmail.com AbstrakTulisan ini merupakan uraian deskriptif-analitis tentang Islam Nusantara (selanjutnya disebut IN), yang belakangan ini banyak diperbincangkan baik di kalangan elit intelektual, agamawan dan bahkan masyarakat awam. Dari sini dapat disimpulkan bahwa terdapat dua pemaknaan terhadap Islam Nusantara. Pertama merujuk pada praktik orang-orang Nusantara dalam ber-Islam, ini artinya secara implisit, makna tersebut berarti Islam di Nusantara, yang tentunya berbeda dengan orang-orang Islam di negara-negara Islam lainnya. Kedua, merujuk pada peleburan nilai-nilai Islam pada Nusantara dalam kerangka HAM, Demokrasi, Kearifan Lokal, dan Pancasila, tanpa memperhatikan aspek-aspek pokok atau tsawabit dalam Islam. Namun demikian, menurut penulis, walaupun pada pemaknaan pertama, maksud Islam Nusantara adalah baik, pengistilahan tersebut juga kurang tepat. Kata “Islam” adalah istilah kunci (key concept) yang tidak perlu ditambahi atau dikurangi. Penambahan kata dalam Islam tentunya mereduksi makna Islam itu sendiri.Kata Kunci : Deskriptif-Analitis, Islam, Nusantara AbstractThis paper is a descriptive-analytical description of Nusantara Islam (hereinafter referred to as IN), which has recently been much discussed among both the intellectual elite, religious leaders and even ordinary people. From this it follows that there are two meanings of Nusantara Islam. The first refers to the practice of Archipelago people in Islam, this means implicitly, the meaning means Islam in the Archipelago, which is certainly different from the Muslims in other Islamic countries. Second, it refers to the fusion of Islamic values in the archipelago within the framework of human rights, democracy, local wisdom, and Pancasila, without regard to the basic aspects or tsawabit in Islam. However, according to the writer, although in the first meaning, the meaning of Nusantara Islam is good, the terminology is also not quite right. The word "Islam" is a key concept (key concept) that does not need to be added or subtracted. The addition of words in Islam certainly reduces the meaning of Islam itself.Keywords: Descriptive-Analytical, Islam, Nusantara
HADIST PENCIPTAAN PEREMPUAN DARI TULANG RUSUK (Analisis-Kritis Terhadap Pandangan Feminis) Ryandi Ryandi
AL-HIKMAH:Jurnal Theosofi dan Peradaban Islam Vol 1, No 2 (2019): AL-HIKMAH : Jurnal Theosofi dan Peradaban Islam
Publisher : UIN Sumatera Utara

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.51900/alhikmah.v1i2.5104

Abstract

This paper examines further the hadith about the creation of women from the ribs by displaying various related hadith texts, the men-takhrij sanad, analyzing their matan through the comments of the authoritative scholars. This is based on the assumption of feminists that the hadith is a gender bias or "mysoginist" - from the aspect of the sanad dho'if and comes from israiliyat, while the matan is contrary to the verses of the Koran (Surat an-Nisa: 1). From here it is found that in the sanad the hadith is valid, because all the rites are tsiqat. Although the hadith contains Israiliyat, it does not reduce its validity because it does not conflict with Aqeedah and the teachings of Islam. This hadith is not contrary to Qs. Nisa, verse: 1, is actually used as an explanation as found in At-Tabari, Ibn Kathir, Ar-Razi, and Thantawi. There are two views in interpreting the hadith, namely textual and metaphorical. The different ways of interpreting it are not tadhadd (contradictory) but only tanawwu '(diverse). In addition, this meaning does not necessarily make women inferior to men, because in the Islamic perspective, glory is not measured from the origin of creation. Therefore, the rejection and accusation of Muslim feminists regarding the hadith is wrong.
Pengalaman Spiritual menurut Psikologi Transpersonal (Kajian Kritis Ilmu Tasawuf) Ryandi Ryandi
Kalimah: Jurnal Studi Agama dan Pemikiran Islam Vol 14, No 2 (2016)
Publisher : Universitas Darussalam Gontor

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21111/klm.v14i2.609

Abstract

This study attempts to critically explore Transpersonal Psychology views on the nature of spiritual experience. The exponents of this kind of psychology claimed their concept as an integration between science and religion as well as it was can be universally accepted by all religions. Since this study reveals religious issues especially religious experience that in Islam is often said to be a sufi experience, then the approach of this study is sufism. From this study we found that the Transpersonal Psychology view is really problematic both epistemologically and theologically. Epistemologically, their assumptions are a priory i.e. they are not purely and intensely resulted by scientific research, but based on the premise of perennial philosophy which recognizes the transcendent unity of religions. Theologically, their assumptions lead to the refutation of religious doctrine. It yields a contemplative spiritual practice that ignores religious teaching. As a result, the spiritual knowledge is more subjective i.e. based on human ego, which finally leads to spiritual narcissism. It is really different from the sufis, which base their spirituality on religion, and subjectively affirm their experience to syariah. Psychologically, the sufi who has reached a spiritual state, his soul was in an existential consciousness on the level of faqr, that is a feeling of indebtedness to Allah. It causes the totality of servitude to Allah, not narcissism.
Konsep Hati Menurut al-Hakim al-Tirmidzi Ryandi Ryandi
Kalimah: Jurnal Studi Agama dan Pemikiran Islam Vol 12, No 1 (2014)
Publisher : Universitas Darussalam Gontor

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21111/klm.v12i1.221

Abstract

Dalam khazanah sufi, hati atau qalb adalah salah satu term sentral yang dibahas secara mendalam. Karena bagi sufi, hati adalah entitas metafisik (latifah rabbaniyyah ruhaniyyah) yang dengannya manusia dapat mencapai ma’arifatullah dan mengetahui rahasia-rahasia-Nya. Salah satu sufi klasik yang mengkaji hati secara mendalam adalah Abu ‘Abdullah ibn ‘Ali ibn al-Hasan ibn Basyar al-Hakim al-Tirmidzi (w 320 H). Ia mengkonsepsikan hati sebagai entitas metafisik universal yang terkandung di dalamnya tingkatan-tingkatan batin (maqamat al-qalb), yaitu: sadr, qalb, fu’ad, dan lubb. Pemetaan ini dimunculkan sesuai dengan fungsi linguistiknya dan penggunaannya dalam al-Qur’an dan Hadis Nabi SAW. Tiap-tiap tingkatan batin tersebut berkaitan dengan tingkatan pengetahuan, keilmuan, spiritual, dan jiwa manusia. Kaitan tersebut menunjukan bahwa qalb merupakan eksistensi ruhani manusia (al-kainunah al-ruhiyyah), yang berfungsi sebagai instrumen penyempurna bagi manusia (al-jihaz al-mutakamil li al-insan) yang meliputi seluruh kekuatan dan potensi manusia: ruhani, ‘aqliyah, dan kehendak, di mana manusia dengannya dapat merasa, berpikir, mengetahui, bahkan dapat mencapai ma’rifatullah dan dekat dengan-Nya.
Antara Pluralisme Liberal danToleransi Islam Ryandi Ryandi
Kalimah: Jurnal Studi Agama dan Pemikiran Islam Vol 11, No 2 (2013)
Publisher : Universitas Darussalam Gontor

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21111/klm.v11i2.95

Abstract

Religious plurality is a natural phenomenon that occurs in the reality of life. In the midst of the diversity of ideological differences and truth claim, indeed every believer is required to tolerate all sorts of concepts conceived by the ideology and truth claim. It is obvioulys become a logical implication because each ideology and truth will lead followers too surely believe all the religion dogma; including claim of salvation. However, in view of liberalism, tolerance alone is not enough. Religious Pluralism needs to be propagated as a solution to religious harmony. In the other words, Religious Tolerance in the view of Liberal is Religious Pluralism. Religious Pluralism, as part of Western postmodern discourses attempt to relativize truth claims of religions, so there is no truth can be acknowledged. Islam was included. This concept indeed is in contradiction to the concept of tolerance in slam that acknowledges religious plurality in society without coercing to believe religions truth claim. Islam is conceptually recognized Plurality, but firmly reject Pluralism.
Konsep Kewalian Menurut Hakim Tirmidzi Ryandi Ryandi
Kalimah: Jurnal Studi Agama dan Pemikiran Islam Vol 12, No 2 (2014)
Publisher : Universitas Darussalam Gontor

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21111/klm.v12i2.242

Abstract

Tulisan ini mengkaji konsep Hakim Tirmidzi mengenai kewalian, dengan menelusuri langsung kepada karya-karyanya seperti Khatm Awliya’, ‘Ilm Awliya’, Manazil al-‘Ibad, dan Ma’rifah al-Asrar. Dari kajian sederhana ini didapati bahwa konsep kewalian Hakim merupakan pemahamannya terhadap al-Qur’an dan tradisi kenabian secara ‘irfani. Secara umum, persepsinya tentang kewalian tidaklah berbeda dengan sufi-sufi lainnya. Wali adalah Ahl al-Qurbah yang terbagi kepada dua yaitu; awliya' haqq Allah dan awliya’ Allah, di mana hal itu terkait dengan jalan spiritualitas seseorang yang diperoleh melalui usaha (kasbiyyah) dan pemberian (a’taiyyah). Namun, di tangan Hakim lah pemikiran tentang khatm al-awliya’ awalnya dimunculkan. Baginya terdapat penutup wali orang yang ditarik oleh Allah secara metafisis (majdzub) yang menjadi pemimpin atas para wali, baginya bendera kewalian, dimana para wali membutuhkan pertolongannya sebagaimana para nabi membutuhkan pertolongan Muhammad SAW. Namun, hal itu tidak menjadikannya meninggikan derajat wali dari pada Nabi. Bagi Hakim seorang wali adalah muhaddats, diberi ilham oleh Allah yang mengakibatkan ketenangan (sakinah) di dalam hatinya sedangkan nabi adalah muha (diberi wahyu) oleh Allah melalui kalam Nya, sehingga seorang yang menolak ajaran yang dibawa nabi dihukumi kafir, karena menolak kalamullah sedangkan wali tidak demikian namun orang yang menolaknya akan merasakan kerugian.
Pesantren Religious Paradigm: Aqeedah, Plurality, and Jihad Arifinsyah Arifinsyah; Ryandi Ryandi; Manshuruddin Manshuruddin
The Journal of Society and Media Vol. 3 No. 2 (2019): Social Conflict in Society and Media
Publisher : Department of Social Science, Faculty of Social Science &Law, Universitas Negeri Surabaya

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.26740/jsm.v3n2.p278-298

Abstract

The purpose of this study is to describe analytically pesantren religious paradigm in North Sumatera, by tracing their teaching of Aqeedah, plurality, and jihad. The study focuses on two pesantren which are considered as the largest pesantren, they are MusthafawiyahPurbabaruMandailing Natal and RaudhahHasanah Medan. Quantitatively, both pesantren have more than 1000 entries, which come from various regions of Sumatera, and even outside it. The former was the oldest traditional (salafiyah) pesantren in North Sumatera while the latter was one of the earliest pesantren in which the system refers to the modernity of Pondok Modern Darussalam Gontor. The method is qualitative research. Interview, observation, and document analysis were used to collect data. This study has found that two pesantren educated their students with moderate values. It can be seen from: First, their Aqeedah teaching mostly refers to the theological school of Asyari and Maturity. These two schools of theology are considered as a moderate school by contemporary moslem scholars, and as majority school of ummah in Indonesia. Second, plurality according to them is a necessity. Moslem has to seek for peaceful co-existence and mutual tolerance between the people of different religions and cultures. Third, the term jihad to them is not only in a physical war but also in intellectual, against lust and doing creative work in society.
Co-Authors Abdullah bin Long Abrar M. Dawud Faza Amroeni Drajat Amroeni Drajat, Amroeni Arifinsyah Arifinsyah Arifinsyah Arifinsyah, Arifinsyah Bungsu, Putri Devia Rahmah Irda Hasmi Batubara Manshuruddin Manshuruddin Manshuruddin Manshuruddin Munandar Munandar Pratama, Aji Sukiman Sukiman Wirman, Wirman